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VIATICUM
or
THE GOOD, THE BAD, AND THE UGLY
UNTITLED / UNKNOWN ARTIST
LITHO PRINT IMAGE
DEPICTS A LAST RITES CEREMONY
A LATTER DAY SAINT
ON HIS DEATHBED DYING
THERE IS A PONTIFEX PRIEST PRESENT
SMALL BABY CHERIBS LOOK ON
URIEL / MICHAEL THE ARCH ANGEL HAS DRAWN SWORD
or
THE GOOD, THE BAD, AND THE UGLY
UNTITLED / UNKNOWN ARTIST
LITHO PRINT IMAGE
DEPICTS A LAST RITES CEREMONY
A LATTER DAY SAINT
ON HIS DEATHBED DYING
THERE IS A PONTIFEX PRIEST PRESENT
SMALL BABY CHERIBS LOOK ON
URIEL / MICHAEL THE ARCH ANGEL HAS DRAWN SWORD
RAGUEL THE ARCH ANGEL OF JUSTIC HOLDS SCALES
THE DEVIL IS WINCING ON THE FLOOR
THE IMAGE OF THE MADONNA / MATER
HANGS ON THE WALL
THE IMAGE IS PROFESSIONALLY FRAMED
UNDER GLASS
IT MEASURES ABOUT 20" X 15"
RELIGIOUS / SPIRITUAL ICON
ANY FURTHER INFO IS WELCOME
THE DEVIL IS WINCING ON THE FLOOR
THE IMAGE OF THE MADONNA / MATER
HANGS ON THE WALL
THE IMAGE IS PROFESSIONALLY FRAMED
UNDER GLASS
IT MEASURES ABOUT 20" X 15"
RELIGIOUS / SPIRITUAL ICON
ANY FURTHER INFO IS WELCOME
--------------------------------------------
FYI
--------------------------------------------
Saints are individuals of exceptional holiness who are important in many religions, particularly Christianity. In some usages, the word "saint" is used more generally to refer to anyone who is a Christian, or anyone who is in Heaven.
General characteristics
Though the term is mostly used for Christians considered exceptionally virtuous, many religions use similar concepts to venerate individuals worthy of honor in some way, e.g., see Hindu saints. John A. Coleman S.J., Graduate Theological Union, Berkeley, wrote that saints across various cultures and religions have the following family resemblances:
1.exemplary model;
2.extraordinary teacher;
3.wonder worker or source of benevolent power;
4.intercessor;
5.selfless, ascetic behavior; and
6.possessor of a special and revelatory relation to the holy.
While there are parallels between these (and other) concepts and that of sainthood, each of these concepts has specific meanings within a given religion. Also, new religious movements have sometimes taken to using the word in cases where the people so named would not be regarded as saints within mainstream Christianity. Some of the Cao Dai saints and saints of Ecclesia Gnostica Catholica are examples of such.
The anthropologist Lawrence Babb in an article about Sathya Sai Baba asks the question "Who is a saint?", and responds by saying that in the symbolic infrastructure of some religions, there is the image of a certain extraordinary spiritual king's "miraculous powers", to whom frequently a certain moral presence is attributed. These saintly figures, he asserts, are "the focal points of spiritual force-fields," exerting "powerful attractive influence on followers but touch the inner lives of others in transforming ways as well."
An icon (from Greek ε?κ?ν eikon "image") is a religious work of art, most commonly a painting, from Eastern Orthodox Christianity and Catholicism. More broadly the term is used in a wide number of contexts for an image, picture, or representation; it is a sign or likeness that stands for an object by signifying or representing it either concretely or by analogy, as in semiotics; by extension, icon is also used, particularly in modern culture, in the general sense of symbol — i.e. a name, face, picture, edifice or even a person readily recognized as having some well-known significance or embodying certain qualities: one thing, an image or depiction, that represents something else of greater significance through literal or figurative meaning, usually associated with religious, cultural, political, or economic standing.
Throughout history, various religious cultures have been inspired or supplemented by concrete images, whether in two dimensions or three. The degree to which images are used or permitted, and their functions — whether they are for instruction or inspiration, treated as sacred objects of veneration or worship, or simply applied as ornament — depend upon the tenets of a given religion in a given place and time.
In Eastern Christianity and other icon-painting Christian traditions, the icon is generally a flat panel painting depicting a holy being or object such as Jesus, Mary, saints, angels, or the cross. Icons may also be cast in metal, carved in stone, embroidered on cloth, painted on wood, done in mosaic or fresco work, printed on paper or metal, etc. Creating free-standing, three-dimensional sculptures of holy figures was resisted by Christians for many centuries, out of the belief that daimones inhabited pagan sculptures, and also to make a clear distinction between Christian and pagan art. To this day, in obedience to the commandment not to make "graven images", Orthodox icons may never be more than three-quarter bas relief. Comparable images from Western Christianity are generally not described as "icons", although "iconic" may be used to describe a static style of devotional image.
-----------------------------------------
A guardian angel is a spirit who is believed to protect and to guide a particular person. The concept of tutelary angels and their hierarchy was extensively developed in Christianity in the 5th century by Pseudo-Dionysius the Areopagite. The theology of angels, and tutelary spirits, has undergone many refinements since the 400's, and contemporary orthodox belief in both the eastern and western churches is that guardian angels protect the body and present prayers to God, protecting whichever person God assigns them to. The Roman Catholic Church calendar of saints includes a memorial for guardian angels on October 2.
The belief that God sends a spirit to watch every individual was common in Ancient Greek philosophy, and Plato alludes to it in Phaedo, 108. Similarly, the belief appears in the Old Testament, although it is not specifically articulated or delineated. In the Book of Daniel angels seem to be assigned to certain countries. Enoch 100:5, part of the Ethiopian Orthodox Tewahedo Church's inspired scripture, says that the just have protecting angels. In Acts 12:15 there is another allusion to the belief. In Matthew 18:10, Jesus says that children are protected by guardian angels:
"Never despise one of these little ones; I tell you, they have their guardian angels in heaven, who look continually on the face of my heavenly Father." (New English Bible)
Interpretations
Whether guardian angels attend each and every person is not consistently believed or upheld in patristic Christian thought. Saint Ambrose, for example, believed that saints lose their guardian angels so that they might have a greater struggle and persevere. Saints Jerome and Basil of Caesarea argued that sin drove the angels away.
The first Christian theologian to outline a specific scheme for guardian angels was Honorius of Autun. He said that every soul was assigned a guardian angel the moment it was put into a body, although such a thought requires the pre-existence of the soul/essence. Scholastic theologians augmented and ordered the taxonomy of angelic guardians. Thomas Aquinas agreed with Honorius and specified that it was the lowest order of angels who served as guardians, and his view was most successful in popular thought, but Duns Scotus said that any angel might accept the mission.
Guardian angels appear in literary works throughout the medieval and Renaissance periods. For example, the Anglican English physician and philosopher Sir Thomas Browne (1605-82), stated his belief in Religio Medici (part 1, paragraph 33):
Therefore for Spirits I am so farre from denying their existence, that I could easily beeleve, that not onley whole Countries, but particular persons have their Tutelary, and Guardian Angels: It is not a new opinion of the Church of Rome, but an old one of Pythagoras and Plato; there is no heresie in it, and if not manifestly defined in Scripiture, yet is it an opinion of a good and wholesome use in the course and actions of a man's life, and would serve as an Hypothesis to salve many doubts, whereof common philosophy affordeth no solution.
Guardian Angel prayer
This is the traditional Christian prayer to one's guardian angel.
Angel of God, my guardian dear
to whom God's love commits me here.
Ever this day/night be at my side
to light and guard, to rule and guide.
Amen.
-----------------------------------------
The last rites, in Catholicism, are the last prayers and ministrations given to an individual of the faith, when possible, shortly before death. They may be administered to those awaiting execution, mortally injured, or terminally ill. Last rites cannot be performed on people who have already died.
What in the judgment of the Roman Catholic Church are properly described as the Last Rites are Viaticum (Holy Communion administered to someone who is dying), and the ritual prayers of Commendation of the Dying, and Prayers for the Dead.
The sacrament of Anointing of the Sick is usually postponed until someone is near death. Anointing of the Sick has been thought to be exclusively for the dying, though it can be received at any time. Extreme Unction (Final Anointing) is the name given to Anointing of the Sick when received during last rites. If administered to someone who is not just ill but near death, Anointing of the Sick is generally accompanied by celebration of the sacraments of Penance and Viaticum. The order of the three is important and should be given in the order of Penance (confessing one's sins), then Anointing of the Sick, and finally the Viaticum.
Although these three (Penance, Anointing of the sick, and Viaticum) are not, in the proper sense, the Last Rites, they are sometimes mistakenly spoken of as such.
The Eucharist given as Viaticum is the only sacrament essentially associated with dying: "The celebration of the Eucharist as Viaticum is the sacrament proper to the dying Christian".
In the Roman Ritual's Pastoral Care of the Sick: Rites of Anointing and Viaticum, Viaticum is the only sacrament dealt with in Part II: Pastoral Care of the Dying. Within that part, the chapter on Viaticum is followed by two more chapters, one on Commendation of the Dying, with short texts, mainly from the Bible, a special form of the litany of the saints, and other prayers, and the other on Prayers for the Dead. A final chapter provides Rites for Exceptional Circumstances, namely, the Continuous Rite of Penance, Anointing, and Viaticum, Rite for Emergencies, and Christian Initiation for the Dying. The last of these concerns the administration of the sacraments of Baptism and Confirmation to those who have not received them.
In addition, the priest has authority to bestow a blessing in the name of the Pope on the dying person, to which a plenary indulgence is attached.
Orthodox and Eastern Catholic Churches
Russian Orthodox priest administering the last rites to a soldier on the field of battle
In the Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite, the last rites consist of the Sacred Mysteries (sacraments) of Confession and the reception of Holy Communion.
Following these sacraments, when a person dies, there are a series of prayers known as The Office at the Parting of the Soul From the Body. This consists of a blessing by the priest, the usual beginning, and after the Lord's Prayer, Psalm 50. Then a Canon to the Theotokos is chanted, entitled, "On behalf of a man whose soul is departing, and who cannot speak". This is an elongated prayer speaking in the person of the one who is dying, asking for forgiveness of sin, the mercy of God, and the intercession of the saints. The rite is concluded by three prayers said by the priest, the last one being said "at the departure of the soul."
There is an alternative rite known as The Office at the Parting of the Soul from the Body When a Man has Suffered for a Long Time. The outline of this rite is the same as above, except that Psalm 70 and Psalm 143 precede Psalm 50, and the words of the canon and the prayers are different.
The rubric in the Book of Needs (priest's service book) states, "With respect to the Services said at the parting of the soul, we note that if time does not permit to read the whole Canon, then customarily just one of the prayers, found at the end of the Canon, is read by the Priest at the moment of the parting of the soul from the body."
As soon as the person has died the priest begins The Office After the Departure of the Soul From the Body (also known as The First Pannikhida).
In the Orthodox Church Holy Unction is not considered to be solely a part of a person's preparation for death, but is administered to any Orthodox Christian who is ill, physically or spiritually, to ask for God's mercy and forgiveness of sin. There is an abbreviated form of Holy Unction to be performed for a person in imminent danger of death, which does not replace the full rite in other cases.
General characteristics
Though the term is mostly used for Christians considered exceptionally virtuous, many religions use similar concepts to venerate individuals worthy of honor in some way, e.g., see Hindu saints. John A. Coleman S.J., Graduate Theological Union, Berkeley, wrote that saints across various cultures and religions have the following family resemblances:
1.exemplary model;
2.extraordinary teacher;
3.wonder worker or source of benevolent power;
4.intercessor;
5.selfless, ascetic behavior; and
6.possessor of a special and revelatory relation to the holy.
While there are parallels between these (and other) concepts and that of sainthood, each of these concepts has specific meanings within a given religion. Also, new religious movements have sometimes taken to using the word in cases where the people so named would not be regarded as saints within mainstream Christianity. Some of the Cao Dai saints and saints of Ecclesia Gnostica Catholica are examples of such.
The anthropologist Lawrence Babb in an article about Sathya Sai Baba asks the question "Who is a saint?", and responds by saying that in the symbolic infrastructure of some religions, there is the image of a certain extraordinary spiritual king's "miraculous powers", to whom frequently a certain moral presence is attributed. These saintly figures, he asserts, are "the focal points of spiritual force-fields," exerting "powerful attractive influence on followers but touch the inner lives of others in transforming ways as well."
An icon (from Greek ε?κ?ν eikon "image") is a religious work of art, most commonly a painting, from Eastern Orthodox Christianity and Catholicism. More broadly the term is used in a wide number of contexts for an image, picture, or representation; it is a sign or likeness that stands for an object by signifying or representing it either concretely or by analogy, as in semiotics; by extension, icon is also used, particularly in modern culture, in the general sense of symbol — i.e. a name, face, picture, edifice or even a person readily recognized as having some well-known significance or embodying certain qualities: one thing, an image or depiction, that represents something else of greater significance through literal or figurative meaning, usually associated with religious, cultural, political, or economic standing.
Throughout history, various religious cultures have been inspired or supplemented by concrete images, whether in two dimensions or three. The degree to which images are used or permitted, and their functions — whether they are for instruction or inspiration, treated as sacred objects of veneration or worship, or simply applied as ornament — depend upon the tenets of a given religion in a given place and time.
In Eastern Christianity and other icon-painting Christian traditions, the icon is generally a flat panel painting depicting a holy being or object such as Jesus, Mary, saints, angels, or the cross. Icons may also be cast in metal, carved in stone, embroidered on cloth, painted on wood, done in mosaic or fresco work, printed on paper or metal, etc. Creating free-standing, three-dimensional sculptures of holy figures was resisted by Christians for many centuries, out of the belief that daimones inhabited pagan sculptures, and also to make a clear distinction between Christian and pagan art. To this day, in obedience to the commandment not to make "graven images", Orthodox icons may never be more than three-quarter bas relief. Comparable images from Western Christianity are generally not described as "icons", although "iconic" may be used to describe a static style of devotional image.
-----------------------------------------
A guardian angel is a spirit who is believed to protect and to guide a particular person. The concept of tutelary angels and their hierarchy was extensively developed in Christianity in the 5th century by Pseudo-Dionysius the Areopagite. The theology of angels, and tutelary spirits, has undergone many refinements since the 400's, and contemporary orthodox belief in both the eastern and western churches is that guardian angels protect the body and present prayers to God, protecting whichever person God assigns them to. The Roman Catholic Church calendar of saints includes a memorial for guardian angels on October 2.
The belief that God sends a spirit to watch every individual was common in Ancient Greek philosophy, and Plato alludes to it in Phaedo, 108. Similarly, the belief appears in the Old Testament, although it is not specifically articulated or delineated. In the Book of Daniel angels seem to be assigned to certain countries. Enoch 100:5, part of the Ethiopian Orthodox Tewahedo Church's inspired scripture, says that the just have protecting angels. In Acts 12:15 there is another allusion to the belief. In Matthew 18:10, Jesus says that children are protected by guardian angels:
"Never despise one of these little ones; I tell you, they have their guardian angels in heaven, who look continually on the face of my heavenly Father." (New English Bible)
Interpretations
Whether guardian angels attend each and every person is not consistently believed or upheld in patristic Christian thought. Saint Ambrose, for example, believed that saints lose their guardian angels so that they might have a greater struggle and persevere. Saints Jerome and Basil of Caesarea argued that sin drove the angels away.
The first Christian theologian to outline a specific scheme for guardian angels was Honorius of Autun. He said that every soul was assigned a guardian angel the moment it was put into a body, although such a thought requires the pre-existence of the soul/essence. Scholastic theologians augmented and ordered the taxonomy of angelic guardians. Thomas Aquinas agreed with Honorius and specified that it was the lowest order of angels who served as guardians, and his view was most successful in popular thought, but Duns Scotus said that any angel might accept the mission.
Guardian angels appear in literary works throughout the medieval and Renaissance periods. For example, the Anglican English physician and philosopher Sir Thomas Browne (1605-82), stated his belief in Religio Medici (part 1, paragraph 33):
Therefore for Spirits I am so farre from denying their existence, that I could easily beeleve, that not onley whole Countries, but particular persons have their Tutelary, and Guardian Angels: It is not a new opinion of the Church of Rome, but an old one of Pythagoras and Plato; there is no heresie in it, and if not manifestly defined in Scripiture, yet is it an opinion of a good and wholesome use in the course and actions of a man's life, and would serve as an Hypothesis to salve many doubts, whereof common philosophy affordeth no solution.
Guardian Angel prayer
This is the traditional Christian prayer to one's guardian angel.
Angel of God, my guardian dear
to whom God's love commits me here.
Ever this day/night be at my side
to light and guard, to rule and guide.
Amen.
-----------------------------------------
The last rites, in Catholicism, are the last prayers and ministrations given to an individual of the faith, when possible, shortly before death. They may be administered to those awaiting execution, mortally injured, or terminally ill. Last rites cannot be performed on people who have already died.
What in the judgment of the Roman Catholic Church are properly described as the Last Rites are Viaticum (Holy Communion administered to someone who is dying), and the ritual prayers of Commendation of the Dying, and Prayers for the Dead.
The sacrament of Anointing of the Sick is usually postponed until someone is near death. Anointing of the Sick has been thought to be exclusively for the dying, though it can be received at any time. Extreme Unction (Final Anointing) is the name given to Anointing of the Sick when received during last rites. If administered to someone who is not just ill but near death, Anointing of the Sick is generally accompanied by celebration of the sacraments of Penance and Viaticum. The order of the three is important and should be given in the order of Penance (confessing one's sins), then Anointing of the Sick, and finally the Viaticum.
Although these three (Penance, Anointing of the sick, and Viaticum) are not, in the proper sense, the Last Rites, they are sometimes mistakenly spoken of as such.
The Eucharist given as Viaticum is the only sacrament essentially associated with dying: "The celebration of the Eucharist as Viaticum is the sacrament proper to the dying Christian".
In the Roman Ritual's Pastoral Care of the Sick: Rites of Anointing and Viaticum, Viaticum is the only sacrament dealt with in Part II: Pastoral Care of the Dying. Within that part, the chapter on Viaticum is followed by two more chapters, one on Commendation of the Dying, with short texts, mainly from the Bible, a special form of the litany of the saints, and other prayers, and the other on Prayers for the Dead. A final chapter provides Rites for Exceptional Circumstances, namely, the Continuous Rite of Penance, Anointing, and Viaticum, Rite for Emergencies, and Christian Initiation for the Dying. The last of these concerns the administration of the sacraments of Baptism and Confirmation to those who have not received them.
In addition, the priest has authority to bestow a blessing in the name of the Pope on the dying person, to which a plenary indulgence is attached.
Orthodox and Eastern Catholic Churches
Russian Orthodox priest administering the last rites to a soldier on the field of battle
In the Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite, the last rites consist of the Sacred Mysteries (sacraments) of Confession and the reception of Holy Communion.
Following these sacraments, when a person dies, there are a series of prayers known as The Office at the Parting of the Soul From the Body. This consists of a blessing by the priest, the usual beginning, and after the Lord's Prayer, Psalm 50. Then a Canon to the Theotokos is chanted, entitled, "On behalf of a man whose soul is departing, and who cannot speak". This is an elongated prayer speaking in the person of the one who is dying, asking for forgiveness of sin, the mercy of God, and the intercession of the saints. The rite is concluded by three prayers said by the priest, the last one being said "at the departure of the soul."
There is an alternative rite known as The Office at the Parting of the Soul from the Body When a Man has Suffered for a Long Time. The outline of this rite is the same as above, except that Psalm 70 and Psalm 143 precede Psalm 50, and the words of the canon and the prayers are different.
The rubric in the Book of Needs (priest's service book) states, "With respect to the Services said at the parting of the soul, we note that if time does not permit to read the whole Canon, then customarily just one of the prayers, found at the end of the Canon, is read by the Priest at the moment of the parting of the soul from the body."
As soon as the person has died the priest begins The Office After the Departure of the Soul From the Body (also known as The First Pannikhida).
In the Orthodox Church Holy Unction is not considered to be solely a part of a person's preparation for death, but is administered to any Orthodox Christian who is ill, physically or spiritually, to ask for God's mercy and forgiveness of sin. There is an abbreviated form of Holy Unction to be performed for a person in imminent danger of death, which does not replace the full rite in other cases.
(THIS PICTURE FOR DISPLAY ONLY)
-------------------------
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